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miracles； in order to judge which of them is most likely and
probable。 As the violations of truth are more common in the
testimony concerning religious miracles； than in that
concerning any other matter of fact； this must diminish very
much the authority of the former testimony； and make us form
a general resolution； never to lend any attention to it；
with whatever specious pretence it may be covered。
Lord B/ACON seems to have embraced the same principles
of reasoning。 〃We ought；〃 says he； 〃to make a collection or
particular history of all monsters and prodigious births or
productions； and in a word of every thing new； rare； and
extraordinary in nature。 But this must be done with the most
severe scrutiny； lest we depart from truth。 Above all； every
relation must be considered as suspicious； which depends in
any degree upon religion； as the prodigies of L/IVY： And no
less so； everything that is to be found in the writers of
natural magic or alchimy； or such authors； who seem； all of
them； to have an unconquerable appetite for falsehood and
fable。〃＇32＇
I am the better pleased with the method of reasoning
here delivered； as I think it may serve to confound those
dangerous friends or disguised enemies to the ； who have undertaken to defend it by the
principles of human reason。 Our most holy religion is
founded on ； not on reason； and it is a sure method
of exposing it to put it to such a trial as it is； by no
means； fitted to endure。 To make this more evident； let us
examine those miracles； related in scripture； and not to
lose ourselves in too wide a field； let us confine ourselves
to such as we find in the ； which we shall
examine； according to the principles of these pretended
Christians； not as the word or testimony of God himself； but
as the production of a mere human writer and historian。 Here
then we are first to consider a book； presented to us by a
barbarous and ignorant people； written in an age when they
were still more barbarous； and in all probability long after
the facts which it relates； corroborated by no concurring
testimony； and resembling those fabulous accounts； which
every nation gives of its origin。 Upon reading this book； we
find it full of prodigies and miracles。 It gives an account
of a state of the world and of human nature entirely
different from the present： Of our fall from that state： Of
the age of man； extended to near a thousand years： Of the
destruction of the world by a deluge： Of the arbitrary
choice of one people； as the favourites of heaven； and that
people the countrymen of the author： Of their deliverance
from bondage by prodigies the most astonishing imaginable： I
desire any one to lay his hand upon his heart； and after a
serious consideration declare； whether he thinks that the
falsehood of such a book； supported by such a testimony；
would be more extraordinary and miraculous than all the
miracles it relates； which is； however； necessary to make it
be received； according to the measures of probability above
established。
What we have said of miracles may be applied； without
any variation； to prophecies； and indeed； all prophecies are
real miracles； and as such only； can be admitted as proofs
of any revelation。 if it did not exceed the capacity of
human nature to foretell future events； it would be absurd
to employ any prophecy as an argument for a divine mission
or authority from heaven。 So that； upon the whole； we may
conclude； that the not only was at
first attended with miracles； but even at this day cannot be
believed by any reasonable person without one。 Mere reason
is insufficient to convince us of its veracity： And whoever
is moved by to assent to it； is conscious of a
continued miracle in his own person； which subverts all the
principles of his understanding； and gives him a
determination to believe what is most contrary to custom and
experience。
* * * *
SECTION XI。
Of a Particular Providence and of a Future State。
I W/AS lately engaged in conversation with a friend
who loves sceptical paradoxes； where； though he advanced
many principles； of which I can by no means approve； yet as
they seem to be curious； and to bear some relation to the
chain of reasoning carried on throughout this enquiry； I
shall here copy them from my memory as accurately as I can；
in order to submit them to the judgement of the reader。
Our conversation began with my admiring the singular
good fortune of philosophy； which； as it requires entire
liberty above all other privileges； and chiefly flourishes
from the free opposition of sentiments and argumentation；
received its first birth in an age and country of freedom
and toleration； and was never cramped； even in its most
extravagant principles； by any creeds； concessions； or penal
statutes。 For； except the banishment of P/ROTAGORAS； and
the death of S/OCRATES； which last event proceeded partly
from other motives； there are scarcely any instances to be
met with； in ancient history； of this bigoted jealousy； with
which the present age is so much infested。 E/PICURUS lived
at A/THENS to an advanced age； in peace and tranquillity：
E/PICUREANS＇33＇ were even admitted to receive the
sacerdotal character； and to officiate at the altar； in the
most sacred rites of the established religion： And the
public encouragement＇34＇ of pensions and salaries was
afforded equally； by the wisest of all the R/OMAN
emperors＇35＇； to the professors of every sect of philosophy。
How requisite such kind of treatment was to philosophy； in
her early youth； will easily be conceived； if we reflect；
that； even at present； when she may be supposed more hardy
and robust； she bears with much difficulty the inclemency of
the seasons； and those harsh winds of calumny and
persecution； which blow upon her。
You admire； says my friend； as the singular good
fortune of philosophy； what seems to result from the natural
course of things； and to be unavoidable in every age and
nation。 This pertinacious bigotry； of which you complain； as
so fatal to philosophy； is really her offspring； who； after
allying with superstition； separates himself entirely from
the interest of his parent； and becomes her most inveterate
enemy and persecutor。 Speculative dogmas of religion； the
present occasions of such furious dispute； could not
possibly be conceived or admitted in the early ages of the
world； when mankind； being wholly illiterate； formed an idea
of religion more suitable to their weak apprehension； and
composed their sacred tenets of such tales chiefly as were
the objects of traditional belief； more than of argument or
disputation。 After the first alarm； therefore； was over；
which arose from the new paradoxes and principles of the
philosophers； these teachers seem ever after； during the
ages of antiquity； to have lived in great harmony with the
established superstition； and to have made a fair partition
of mankind between them； the former claiming all the learned
and